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English to Urdu - Rates: 0.05 - 0.10 USD per word / 35 - 40 USD per hour Urdu to English - Rates: 0.05 - 0.10 USD per word / 35 - 40 USD per hour English to Punjabi - Rates: 0.05 - 0.10 USD per word / 35 - 40 USD per hour Punjabi to English - Rates: 0.05 - 0.10 USD per word / 35 - 40 USD per hour Urdu to Punjabi - Rates: 0.05 - 0.10 USD per word / 35 - 40 USD per hour
Punjabi to Urdu - Rates: 0.05 - 0.10 USD per word / 35 - 40 USD per hour Sindhi to English - Rates: 0.05 - 0.10 USD per word / 35 - 40 USD per hour English to Sindhi - Rates: 0.05 - 0.10 USD per word / 35 - 40 USD per hour
English to Urdu: Sample translation Detailed field: Social Science, Sociology, Ethics, etc.
Source text - English It is a curious fact that even when the male population of Pakistan wears a Western-cut suit and tie, speaks English, uses computers, cars, VCRs, dish antennae, cellular phones, the Internet and a number of other symbols of modernity and Westernization, it is never accused of being maghreb zada (Westernized). On the other hand, when the female population of Pakistan so much as demands a basic right, such as the right of marrying a person of one’s own choice (a right granted by religious tradition), it is not only accused o f being westernized, but also immoral, unpatriotic, a threat to religion, culture, nation and state. This schizophrenic split needs to be examined in the historical context in which the post colonial nation-state formation took place amidst complex negotiations between a modernity perceived as foreign Western or external, and a tradition constructed as indigenous, internal and Eastern. The nineteenth century selective appropriation of both constructs, that is ‘modernity’ and ‘tradition’, created a contested terrain in which classes, genders and religious communities utilized aspects of modernity and tradition in their mutual conflicts and accommodations. As Sangari and Vaid point out, the tradition/modernity dichotomy, like other binaries such as inner/outer, home/world, spiritual/material is a colonial invention and as such, needs to be deconstructed.
Translation - Urdu یہ ایک دلچسپ امر ھے کہ پاکستانی مرد مغربی تراش خراش کے سوٹ اور ٹائی پہنتے ھیں، انگریزی بولتےھیں، کمپیوٹر، کاروں، وی سی آر، ڈش اینٹینا، موبائل فون، انٹرنیٹ اور دوسری کئی ایسی اشیاء کا استعمال کرتے ھیں جو کہ ترقی پسندی اور مغربیت کی علامت ھیں۔ لیکن انہیں کبھی مغرب زدہ ھونے کا الزام نہیں دیا گیا۔ جبکہ دوسری طرف، پاکستانی خواتین اگر کسی بنیادی حق کا مطالبہ بھی کر دیں، مثلا اپنی پسند سے شادی کرنے کا حق (وہ حق جو انہیں مذہب میں دیا گیا ھے) تو ان پر نہ صرف مغرب زدہ ھونے کا الزام لگایا جاتا ھے، بلکہ بدکردار، وطن دشمن، مذہب، ثقافت اور ملک و قوم کے لیۓ خطرہ قرار دیا جاتا ھے۔ اس دوغلی تقسیم کو اس تاریخی تناظر میں دیکھنے کی ضرورت ھے، جس میں 'ترقی پسندی' کوایک اجنبی، مغربی یا خارجی قوت کے مظھر کے طور پر، جبکہ 'روایت' کو ایک مقامی، داخلی اور مشرقی قوت کے طور سے وضع کیا گیا۔ انیسویں صدی میں ترقی پسندی اور روایت کی اصطلاح کو ایک خاص مفہوم سے منسلک کردینے سے ایک متنازعہ دائرہ عمل ظہور میں آیا، جسے مختلف طبقات، سماجی اور مذہبی گروھوں نے اپنے باہمی اختلافات میں اپنی ضروریات اور خواہشات کے مطابق تعبیر کیا۔ جیسا کہ سنگری اور وید نے نشان دھی کی ھے، روایت/ترقی پسندی، کے مابین فروعی تقسیم ۔ دوسری ثنائی تقسیموں_مثلا ظاہری/باطنی، گھر/باہر، روحانیت/مادہ پرستی وغیرہ کی طرح دراصل استعماری اختراعات ہیں۔ اور اسی وجہ سے ان کا تنقیدی جائزہ لے کر انہیں از سرنو وضع کرنے کی ضرورت ھے۔
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